Mazmur 29:11

29:11 The Lord gives ¹  his people strength; ² 

the Lord grants his people security. ³ 

Yesaya 57:19

57:19 I am the one who gives them reason to celebrate. ⁴ 

Complete prosperity ⁵  is available both to those who are far away and those who are nearby,”

says the Lord, “and I will heal them.

Zakharia 9:10

9:10 I will remove ⁶  the chariot from Ephraim

and the warhorse from Jerusalem,

and the battle bow will be removed.

Then he will announce peace to the nations.

His dominion will be from sea to sea

and from the Euphrates River ⁷  to the ends of the earth.

Yohanes 14:27

14:27 “Peace I leave with you; ⁸  my peace I give to you; I do not give it ⁹  to you as the world does. ¹⁰  Do not let your hearts be distressed or lacking in courage. ¹¹ 

Yohanes 20:19

Jesus’ Appearance to the Disciples

20:19 On the evening of that day, the first day of the week, the disciples had gathered together ¹²  and locked the doors ¹³  of the place ¹⁴  because they were afraid of the Jewish leaders. ¹⁵  Jesus came and stood among them and said to them, “Peace be with you.”

Yohanes 20:26

20:26 Eight days later the disciples were again together in the house, ¹⁶  and Thomas was with them. Although the doors were locked, ¹⁷  Jesus came and stood among them and said, “Peace be with you!”

Kisah Para Rasul 10:36

10:36 You know ¹⁸  the message ¹⁹  he sent to the people ²⁰  of Israel, proclaiming the good news of peace ²¹  through ²²  Jesus Christ ²³  (he is Lord ²⁴  of all) –

Kisah Para Rasul 10:2

10:2 He ²⁵  was a devout, God-fearing man, ²⁶  as was all his household; he did many acts of charity for the people ²⁷  and prayed to God regularly.

Kolose 1:18-20

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ²⁸  from among the dead, so that he himself may become first in all things. ²⁹ 

1:19 For God ³⁰  was pleased to have all his ³¹  fullness dwell ³²  in the Son ³³ 

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ³⁴  whether things on earth or things in heaven.

Efesus 2:17

2:17 And he came and preached peace to you who were far off and peace to those who were near,

Efesus 2:2

2:2 in which ³⁵  you formerly lived ³⁶  according to this world’s present path, ³⁷  according to the ruler of the kingdom ³⁸  of the air, the ruler of ³⁹  the spirit ⁴⁰  that is now energizing ⁴¹  the sons of disobedience, ⁴² 

Efesus 3:16

3:16 I pray that ⁴³  according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person,

[29:11]  ¹ tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.

[29:11]  ² sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.

[29:11]  ³ tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the Lord intervenes in battle on their behalf.

[57:19]  ⁴ tc The Hebrew text has literally, “one who creates fruit of lips.” Perhaps the pronoun אֲנִי (’ani) should be inserted after the participle; it may have been accidentally omitted by haplography: נוּב שְׂפָתָיִם[אֲנִי] בּוֹרֵא (bore’ [’ani] nuv sÿfatayim). “Fruit of the lips” is often understood as a metonymy for praise; perhaps it refers more generally to joyful shouts (see v. 18).

[57:19]  ⁵ tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.

[9:10]  ⁶ tc The MT first person pronoun (“I”), which seems to shift the subject too abruptly, becomes 3rd person masculine singular (“he”) in the LXX (הִכְרִית, hikhrit, presupposed for הִכְרַתִּי, hikhratti). However, the Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well.

[9:10]  tn Heb “cut off” (so NASB, NRSV; also later in this verse); NAB “banish”; NIV, CEV “take away.”

[9:10]  ⁷ tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.

[14:27]  ⁸ sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.

[14:27]  ⁹ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[14:27]  ¹⁰ tn Grk “not as the world gives do I give to you.”

[14:27]  ¹¹ tn Or “distressed or fearful and cowardly.”

[20:19]  ¹² tn Although the words “had gathered together” are omitted in some of the earliest and best mss, they are nevertheless implied, and have thus been included in the translation.

[20:19]  ¹³ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:19]  sn The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus.

[20:19]  ¹⁴ tn Grk “where they were.”

[20:19]  ¹⁵ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders.

[20:26]  ¹⁶ tn Grk “were inside”; the word “together” is implied.

[20:26]  ¹⁷ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:26]  sn See the note on the phrase locked the doors in 20:19.

[10:36]  ¹⁸ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ¹⁹ tn Grk “the word.”

[10:36]  ²⁰ tn Grk “to the sons.”

[10:36]  ²¹ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ²² tn Or “by.”

[10:36]  ²³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ²⁴ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[10:2]  ²⁵ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ²⁶ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ²⁷ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[1:18]  ²⁸ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ²⁹ tn Grk “in order that he may become in all things, himself, first.”

[1:19]  ³⁰ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ³¹ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ³² tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ³³ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:20]  ³⁴ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[2:2]  ³⁵ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ³⁶ tn Grk “walked.”

[2:2]  sn The Greek verb translated lived (περιπατέω, peripatew) in the NT letters refers to the conduct of one’s life, not to physical walking.

[2:2]  ³⁷ tn Or possibly “Aeon.”

[2:2]  sn The word translated present path is the same as that which has been translated [this] age in 1:21 (αἰών, aiwn).

[2:2]  ³⁸ tn Grk “domain, [place of] authority.”

[2:2]  ³⁹ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ⁴⁰ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ⁴¹ tn Grk “working in.”

[2:2]  ⁴² sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[3:16]  ⁴³ tn Grk “that.” In Greek v. 16 is a subordinate clause to vv. 14-15.